“Immediately after the abominable advent of the Antichrist, He who fashioned everything will shake it all again”

As in the days of Noah He flooded sinners with water, later He flooded sin with His own righteousness and grace, and raised Himself immortal, as a seed and first fruit of the world without end, a sign and proof of the resurrection for which we truly hope. When He had risen and ascended He sent out apostles into all the inhabited world, presented us with an innumerable throng of martyrs, appointed a multitude of teachers, and revealed companies of saints. Then when He had done everything, and omitted nothing that had to be, He saw the evil caused by the independence of our free will once more brought to a head. Or rather, in those days it will be seen to have reached such a peak that people will worship and obey the Antichrist, abandoning the true God and His true Christ. Then He will come again from heaven with great power and glory (cf. Mark 13:26), no longer to be patient but to punish those who in the days of his forbearance heaped up wrath against themselves. He will cut off the incurable from the healthy like rotting limbs and deliver them into the fire, but His own He will rescue from the spiteful abuse of evil men and from contact with them, and will make them heirs of the kingdom of heaven.

Immediately after the abominable advent of the Antichrist, He who fashioned everything will shake it all again. As the prophet says, “Yet once more I shake not the earth only, but also heaven” (Heb. 12:26, cf. Hag. 2:21). Straight away He shakes the world, dismantles the upper boundary of the universe, folds up the vault of heaven, mingles the earth with fire and puts everything into confusion. From below He forces open the foundations of the whole world, from above He sends down the multitude of stars like an indescribably terrible hurricane upon the heads of those who made the evil one their God, that the believers in the Antichrist might be punished first by this means, whose minds were engrossed in him and who were persuaded that the opposite to God was God. Then He will appear in unutterable glory and, as He once breathed life into our first father Adam, so with a clear trumpet call He will bring everyone to life. He will have the dead from all ages standing before Him alive. But He will not bring the godless to judgment nor count them worthy of a word. For according to the Scriptures the ungodly will be resurrected not for judgment but for condemnation (cf. Matt. 12:41–42, Luke 11:31–32).

He will subject all our affairs to judgment, as we read in today’s Gospel. “When the Son of man”, it says, “shall come in his glory, and all the holy angels with him” (Matt. 25:31). At His first coming the glory of His divinity was hidden beneath the flesh which He took from us and for our sake. Now it is hidden, together with the flesh which is divine, with the Father in heaven. But then He will reveal all His glory, for He will appear in radiance from the east to the west, illuminating the ends of the earth with the rays of His Godhead, while the trumpet that brings the dead to life shall sound throughout the world, summoning everything to Him. He also brought angels with Him before, though invisibly, and He restrained their zeal against God’s enemies. Afterwards He will lead them openly and will not keep silent, but will put the disobedient to shame and hand them over for punishment.

“When the Son of man shall come in his glory, and all the holy angels with him, then”, it says, “shall he sit upon the throne of his glory” (Matt. 25:31). Daniel foresaw and foretold this, saying, “Behold thrones were set and the Ancient of days did sit, and I beheld one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And there was given him all honour and dominion. Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him” (cf. Dan. 7:9–13). The Holy Gospel says, in accordance with this, that in those days, “before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth the sheep from the goats” (Matt. 25:32). He calls the righteous sheep because they are meek and gentle, walk the level path of the virtues that He trod, and are like Him. For He was Himself called a lamb by the Forerunner and Baptist who said, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). The sinners He calls goats because they are audacious and unruly, and rush down the precipices of sin. The sheep, it says, He shall set on his right hand as those who act rightly, but the others on the left. “Then”, it says, “shall the king say”, without adding which king or of whom he is king, for there is no other, but only one is Lord, one is King, He who by nature is Lord of all. Then the one and only King will say to those on His right hand, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34).

The world was founded with this in view from the beginning. The heavenly, pre-eternal Counsel of the Father, according to which the Angel of the Father’s Great Counsel made man (Isa. 9:6) as a living creature in His own likeness as well as His image, was for this end: to enable man at some time to contain the greatness of God’s kingdom, the blessedness of God’s inheritance and the perfection of the heavenly Father’s blessing, by which everything visible and invisible was made. He did not refer to “the visible world” but to “the world” without qualification, heavenly as well as earthly. Even the indescribable divine self-emptying, the theandric way of life, the saving passion, all the sacraments were planned beforehand in God’s providence and wisdom for this end, that everyone who is shown to be faithful in the present shall hear the Saviour say, “Well done, thou good servant: thou hast been faithful over a few things: enter thou into the joy of thy Lord” (Matt. 25:21). “Come”, He says, “you who made good use of the earthly, perishable and fleeting world in accordance with my will, and inherit as well the lasting, heavenly world which is now at hand.” “For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me” (Matt. 25:35–36).

At this point we might enquire why He only mentions works of mercy, and why it is only on account of them that He gives this blessing, inheritance and kingdom. But if we listen with understanding, He does not mention these alone. Earlier He called those who performed works of mercy sheep, and in this way He bears witness to their likeness to Himself, their possession of every virtue, and their readiness to die for the sake of what is good. Just as He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, according to the Scriptures (Isa. 53:7, Acts 8:32).

Because they are people like this, he extols their good works as well. Anyone who is to inherit the everlasting kingdom must have good works as the proof and the fruit of love, as the crown of all the other virtues. The Lord showed this in the parable of the Ten Virgins (Matt. 25:1–13). Not everyone who happens to be there is led into the bridechamber, only those adorned with virginity, which cannot be accomplished without ascetic effort, self-control and many different struggles in the cause of virtue. Besides they must hold lamps in their hands, which denotes their minds and the watchful knowledge enclosed within, borne upon and supported by the practical part of their souls – as signified by their hands. Such knowledge must be dedicated to God for life and set alight with His brilliance. But oil in abundance is needed to keep the lamps burning, and this oil is love, the summit of all the virtues. If you lay down foundations and build walls, but do not put on the roof, you leave it all useless. In the same way, if you acquire every virtue except love, they are all useless and senseless. Though the roof cannot be constructed without the supporting walls.

The Lord therefore grants His inheritance to those who have sealed the other virtues with loving deeds, who either ascended to love by way of a blameless life or fled to it for refuge through repentance. Those who have kept safe the mystical rebirth that comes from God, I call sons, whereas the hired servants have been called back again to grace as a reward for many different labours of repentance and humility.

After having initially expounded various matters concerning the Judgment in the Holy Gospels, He introduces the subject of love, which fulfills and stirs up the virtues previously enumerated. But the righteous will reply (Matt. 25:37–39): “Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?” Do you see that those on the right are also called righteous? Accordingly their mercy proceeds from, and is accompanied by, righteousness. Do you see that testimony is given that the righteous also possess another virtue, humility, in the fullness of their love, like a protective wall raised up around them at the right moment? They insist that they are unworthy of the proclamation and the praise, as having done nothing good, although it is attested that they left no good undone. I think this is why the Lord responds to them boldly, that they may clearly show what they are like, and may be lifted up by humility and rightly find grace with Him who bestows it abundantly on the humble, for “God resisteth the proud, but giveth grace unto the humble” (Prov. 3:34 Lxx, Jas. 4:6). He now tells them, “Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matt. 25:40). He calls the person least on account of his poverty and lowliness, but His brother because He Himself lived in this way on earth according to the flesh.

Listen and be glad, all you who are poor and needy, for in this you are God’s brethren. Even if you are poor and lowly against your will, with patience and thanksgiving voluntarily turn it to your own good. Listen, all you who are rich, and long for blessed poverty, that you may become more truly heirs and brethren of Christ than those who are involuntarily poor, for of His own free will He made Himself poor for our sake. Listen and groan, all you who overlook your suffering brethren, or rather, Christ’s brethren, and do not give the poor a share of your abundant food, shelter, clothing and care as appropriate, nor offer your surplus to meet their need. Let us listen and groan ourselves, for I who am telling you these things stand accused by my conscience of not being completely free of this passion. While many people shiver and go without, I am well fed and clothed. But more grievously to be mourned over are those who have treasures in excess of their daily needs, who hold on to them and even strive to increase them. They have been commanded to love their neighbours as themselves and have not even loved them as dust, for what are gold and silver, which they loved more than their brethren, other than dust.

But let us change direction, repent and agree together to supply the needs of the poor brethren among us by whatever means we have. If we prefer not to empty out all we possess for the love of God, let us at least not callously hold on to everything for ourselves. Let us do something, then humble ourselves before God and obtain forgiveness from Him for what we have failed to do. For His love for mankind makes up for our omissions, that we may never hear the horrifying voice: “Then shall he say also unto them on the left hand, Depart from me, ye cursed” (Matt. 25:41). How great a horror! “Be ye removed from life, cast out of paradise, deprived of light!” Not this alone, but also, “Depart from me, ye cursed, unto everlasting fire, prepared for the devil and his angels” (Matt. 25:41). Those on the right will have life and have it more abundantly: life through being with God, abundance of life through continuing as sons and heirs of His kingdom. Those of the left, having failed to gain the kingdom by being far away from God, will find even more evil through being ranked with the demons, and delivered up to the punishing fire. What sort of fire is that, which burns bodies, and rational beings with bodies, and spirits without bodies, tormenting them while detaining them for ever alive? It will melt even the fiery element in us, for the Scripture says “the elements shall melt with fervent heat” (2 Pet. 3:10, 12). How greatly is suffering increased when there is no hope of redemption. And that fire is unquenchable. Again, what gives it its violent impetus? They say a river draws that fire along, apparently bearing it ever further away from God. So He did not say “You have departed”, but “Depart from me, ye cursed”. “You have long been cursed by the poor, and as they suffered so much you deserve cursing. ‘Depart’, He tells them, ‘into everlasting fire, prepared’, not for you, ‘but for the devil and his angels’. For this was not originally My will. I did not create you for this, nor did I prepare the fire for you. The unquenchable fire was lit for the demons who are irreversibly in the grip of evil. You joined them because your unrepentant minds were like theirs, and you share the dwelling of the evil angels by your own choice.” “For I was an hungred, and ye gave me no meat; I was thirsty, and you gave me no drink: I was a stranger, and ye took me not in: naked and ye clothed me not: sick, and in prison, and ye visited me not” (Matt. 25:42–43). As love and loving deeds, brethren, are the fulfilment of the virtues, so hatred and the outcome of hatred, behaviour devoid of compassion and a mind devoid of the desire to share, are the full measure of sin. As the virtues follow upon benevolence and are associated with it, so evil deeds follow upon hatred for our fellow man, and for this hatred alone they are condemned.

St Gregory Palamas


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2 Responses to “Immediately after the abominable advent of the Antichrist, He who fashioned everything will shake it all again”

  1. Robert Fortuin says:

    Strong and sobering words.


    • Fr Aidan Kimel says:

      They are sobering words indeed, even more sobering when read within the context of the entire sermon. I’ve been wondering if I ever preached a sermon quite like this. I don’t think so, though I know that I occasionally preached exchatological judgment sermons, sometimes leaving the congregation hanging, as it were, with that word. At the time I reasoned that sometimes we need to hear the Law in its terrifying clarity. If I were back in parish ministry, I might continue that practice (or not, I’m not sure).

      What is crucial for the preacher, though, is to always return to Pascha. Surely the Final Judgment can only be properly understood through the death and resurrection of Christ. He, after all, is the divine Judge.


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